1164# “哭泣悲哀”表示灵魂和内心的悲伤。这从“哭泣”和“悲哀”的含义清楚可知：“哭泣”是指灵魂的悲伤；“悲哀”是指内心的悲伤。灵魂的悲伤与内心的悲伤之间的区别就像良善与真理之间的区别，因为在圣言中，“灵魂”论及属于信的真理，“内心”论及属于爱的良善。这就是为何出于灵魂和内心这种说法经常出现在圣言中。它们也像人的意愿与理解力，以及肺呼吸与心跳那样不同。由于圣言里面有一种婚姻，就像真理与良善的婚姻，或信与爱的婚姻，或理解力与意愿的婚姻，所以此处“哭泣悲哀”也是如此，“哭泣”是出于灵魂的悲伤，“悲哀”是出于内心的悲伤。（续）
为叫人可以被主从地狱中领出来，并被引入天堂，他必须貌似出于自己抵制地狱，也就是抵制邪恶。他若不貌似出于自己抵制，就仍留在地狱中，地狱则在他里面，他永远不会与它分离。这一点从前面所阐述和解释的圣治律法可推知。此外，经历教导我们，事实就是这样。邪恶要么通过惩罚，试探和由此产生的厌恶，要么通过对真理和良善的情感而从人那里被移除。对那些没有被改造的人来说，邪恶通过惩罚被移除；对那些即将被改造的人来说，邪恶通过试探和由此产生的厌恶被移除；对重生之人来说，邪恶通过对真理和良善的情感被移除。经历如下：当一个没有被改造的人或一个恶人受到惩罚时，如地狱里所发生的情形，他被保持在惩罚中，不会被释放，直到看到他自己不意愿邪恶；他就这样被迫移除邪恶。如果这种惩罚没有延伸到意图和意愿，他就会继续留在他的邪恶中。然而，甚至那时邪恶也没有被根除，因为他没有强迫自己。邪恶仍留在里面，并且当恐惧消失时，邪恶就会返回。对那些即将被改造的人来说，邪恶通过试探被移除，试探不是惩罚，而是争战。这种人不是被迫抵制邪恶，而是他们自己强迫自己，并祈求主，由此从他们所抵制的邪恶中被释放出来。后来，他们停止邪恶，不是出于对惩罚的任何恐惧而停止，而是出于对邪恶的厌恶而停止；最终，对邪恶的这种厌恶就成了他们的抵制。但对重生之人来说，没有试探，也没有争战，而是对真理和良善的情感使邪恶离他们远远的；因为他们完全与地狱，也就是邪恶的源头分离，并与主结合。
与邪恶分离，并远离邪恶，无非是与地狱社群分离，并远离这些社群。主能使祂所愿意的任何人与地狱社群，也就是邪恶分离，并远离它们，能将任何人转到天堂社群，从而转向良善；但这种变化只能维持几个小时，之后，邪恶就会返回。我经常看到这种情况发生，发现恶人仍和以前一样邪恶。在整个灵界，人不通过貌似出于自己的争战或抵制就能远离邪恶，或人不唯独靠主如此远离的例子一个都没有。
1164. Weeping and mourning-That this signifies grief of soul and heart, is evident from the signification of weeping, which denotes grief of soul; and from the signification of mourning, which denotes grief of heart. The distinction between grief of soul and grief of heart is like that between truth and good. For soul in the Word is said of the truth which is of faith, and heart of the good which is of love. This is the reason why the expression, from the soul, and from the heart, frequently occurs in the Word. They are also distinguished as the will and the understanding in man, and also, as the respiration of the lungs and the motion of the heart. And because throughout the Word there is a marriage, as it were, of truth and good, or of faith and love, or of intellect and will, therefore it is also the case here with the expressions, weeping and mourning, weeping arising from grief of soul and mourning from grief of heart.
[2] Continuation.- But that man may be brought out of hell, and led into heaven by the Lord, it is necessary for him to resist hell, that is, evil as if from himself. If he does not resist as if from himself, he remains in hell, and hell in him, nor are they separated to eternity. This, also, follows from the laws of Divine Providence, which have been explained above. Experience also will teach us that this is the case. For evils are removed from man either by punishments, temptations and the aversions arising from them, or by the affections for truth and good. Evils are removed by punishments in the case of those who have not reformed; by temptations and aversions arising from them in the case of those about to be reformed; and by the affections for truth and good in the case of the regenerate. Experience is as follows. When an unreformed or evil man undergoes punishments, which is the case in hell, he is kept in them and not liberated until it is seen that of himself he does not will evils; he is thus compelled of himself to remove them. If the punishment does not extend to the intention and will, he remains in his evil. But still the evil is not even then removed, because he has not compelled himself, it therefore remains within, and returns when the fear ceases. In the case of those who are about to be reformed, evils are removed by temptations, which are not punishments, but combats. Men of this description are not compelled to resist evils, but they compel themselves, and implore the Lord, and are thus set free from the evils which they have resisted. They afterwards desist from them, not from any fear of punishment, but from a repugnance to evil, the very repugnance at length becoming resistance. But with the regenerate, there are no temptations or combats, the affections for truth and good keeping evils at a distance from them; for they are entirely separated from hell, whence evils come, and are conjoined to the Lord.
[3] To be separated and removed from evils is nothing else than to be separated and removed from infernal societies. The Lord is able to separate and remove all, as many as He wills, from infernal societies, that is from evils, and to transfer them to heavenly societies, thus to goods; but this endures only for a few hours, after which the evils return. I have sometimes seen this take place, and have observed wicked men continue wicked as before. In the whole spiritual world there is no instance of any one having been removed from evils, except by means of combat or resistance as if from himself, or of any one having been so removed except by the Lord alone.
1164. Weeping and mourning signifies grief of soul and heart. This is evident from the signification of "weeping," as being grief of soul, and from the signification of "mourning," as being grief of heart. Grief of soul and grief of heart differ as truth and good differ, for in the Word "soul" is predicated of truth, which is of faith, and "heart" of good, which is of love; so the expression occurs in the Word, "from the soul and heart." They differ also as will and understanding in man differ, and also as the respiration of the lungs and the motion of the heart differ. And as there is in the Word a marriage like the marriage of truth and good, or of faith and love, or of understanding and will, so it is here with "weeping and mourning," that is, "weeping" is from grief of soul, and "mourning" from grief of heart.
(Continuation)
[2] That a man may be led out of hell and led into heaven by the Lord, he must himself resist hell, that is, evils, as if from himself. If he does not resist as if from himself, he remains in hell and hell in him, nor is he separated from it to eternity. This follows from the laws of the Divine providence that are stated above and that have been explained. Moreover, experience will teach that this is true. Evils are removed from man either by punishments, or by temptations, and consequent turning away, or by the affections of truth and good. With those not reformed evils are removed by punishments; with those about to be reformed they are removed by temptations and consequent turning away; and with the regenerate by the affections of truth and good. The experience is this: When an unreformed or evil person endures punishments, as takes place in hell, he is kept in the punishments until it is perceived that of himself he does not will the evils; not until then is he set free. Thus is he compelled of himself to put away evils. If he is not punished even to that intention and will he continues in his evil. Yet even then the evil is not rooted out, because he has not compelled himself. The evil remains within, and returns when the fear ceases. With those about to be reformed evils are removed by temptations, which are not punishments but combats. Such persons are not compelled to resist evils, but they compel themselves and pray to the Lord, and thus are delivered from the evils which they have resisted. Such afterwards refrain from evils, not from any fear of punishment but from an aversion to evil; and at length this aversion to evil is their resistance. But with the regenerate there are no temptations or combats, but the affections of truth and good that keep evils far away from them; for they are wholly separated from hell, which is the source of evils, and are conjoined to the Lord.
[3] To be separated and removed from evils is the same thing as to be separated and removed from infernal societies. The Lord has the power to separate and remove from infernal societies, that is, from evils, and the power to transfer to heavenly societies, that is, to goods, anyone He may wish; but such a change can continue only for a few hours, after which the evils return. I have frequently seen this done; and seen that the evil continued evil as before. In the whole spiritual world there is not an instance of anyone's having been removed from evils in any other way than by combat or resistance as if from himself, or of anyone doing this except of the Lord alone.
1164. "Flentes et lugentes." - Quod significet dolorem animae et cordis, constat ex significatione "flere", quod sit dolor animae; et ex significatione "lugere", quod sit dolor cordis: distinguitur dolor animae et dolor cordis, sicut distinguuntur verum et bonum, nam "anima" in Verbo dicitur de vero quod fidei est, et "cor" de bono quod amoris est; inde quoque in Verbo dicitur "ex anima et corde": distinguuntur etiam sicut in homine intellectus et voluntas, et quoque sicut respiratio pulmonis et motus cordis: et quia in Verbo est conjugium sicut est veri et boni, aut sicut est fidei et amoris, aut sicut est intellectus et voluntatis, ideo simile est cum "flere et lugere", quod nempe "flere" sit ex dolore animae, ac "lugere" ex dolore cordis.
[2] (Continuatio.)
Ut autem homo educatur ex inferno, ac inducatur in caelum a Domino, necessum est ut ipse homo resistat inferno, hoc esi, malis, sicut a se; si non resistit sicut a se, manet in inferno et infernum in illo, nec in aeternum separantur. Hoc quoque sequitur ex supradictis legibus Divinae providentiae, quae explicatae sunt. Quod ita sit, docebit etiam experientia. Removentur mala ab homine vel per poenas, vel per tentationes et inde aversationes, vel per affectiones veri et boni. Mala per poenas removentur apud non reformatos, per tentationes et inde aversationes apud reformandos, ac per affectiones veri et boni apud regeneratos. Experientia haec est: – Quando non reformatus seu malus subit poenas, quod fit in inferno, tenetur in illis usque dum percipitur quod ex se nolit illa; non prius liberatur: ita cogitur ille ex se removere mala; si non usque ad illam intentionem et voluntatem punitur, manet in suo malo; sed tamen non usque exstirpatur malum, quia non coegerat se ipsum; manet intus, et recurrit quando cessat timor. Mala per tentationes, quae non sunt poenae sed pugnae, removentur apud reformandos; hi non coguntur ad resistendum malis, sed semetipsos cogunt, et implorant Dominum, et sic liberantur a malis quibus restiterunt; hi postea desistunt ab illis, non per ullum timorem poenae, sed per aversationem mali; ipsa aversatio mali, est illis demum resistentia.
Apud regeneratos autem non sunt aliquae tentationes seu pugnae, sed sunt affectiones veri et boni, quae mala e longinquo detinent ab illis; sunt enim prorsus separati ab inferno, unde mala, et sunt conjuncti Domino.
[3] Separari et removeri a malis non aliud est quam separari et removeri a societatibus infernalibus, Dominus potest omnes quotcunque vult separare et removere a societatibus infernalibus, ita a malis, et quoque potest illos transmittere in societates caelestes, ita in bona; sed hoc non perstat nisi quam per aliquot horas, mala post illas recurrunt; hoc etiam aliquoties factum vidi, et quoque quod malus esset malus sicut prius. In toto mundo spirituali non datur exemplum quod aliquis remotus sit a malis, quam per pugnam aut resistentiam sicut a se; 1
nec quod aliquis nisi a solo Domino.
Footnotes:
1. The editors made a correction or note here.